華嚴五十要問答 1.56

1.56

Question: How are citta, manas, and vijñāna established distinctly within the various teachings? Answer: According to the Hīnayāna, there are only six consciousnesses, conceptually divided into citta, manas, and vijñāna; the rest is as explained in the Hīnayāna treatises. According to the triyāna teaching, in the initial teaching it is established that the maturation-ālaya receives perfuming to form seeds, which is why this is known. Therefore, Asvabhāva's Mahāyānasaṃgraha says: "Now establishing the maturation-ālaya is also without flaw." Since we know it is "without flaw," we know it is a provisional establishment. For the sake of śrāvakas of diverted mind who have not yet penetrated the emptiness of phenomena, the characteristic of maturation is provisionally presented to gradually guide the Hīnayāna from the transformation-death gradually toward subtle cessation; in truth, however, it is not so. If based on the true principle, all dependent origination is not separate from the dharmadhātu; the principles and phenomena accomplished are the capacity of the dharmadhātu, just like gold vessels: being inseparable from gold, the vessel is the capacity of gold. To speak of perfuming the karmic fruition is said based on stages; this may be pondered and distinguished. Thus the Awakening of Faith says: "Tathatā perfumes ignorance, and ignorance perfumes tathatā." This import points toward the actual. If the principle is like this, why does the Yogācārabhūmi-śāstra say that maturation receiving perfuming is spoken for the foolish? Within and without there is no perfuming, so one does not see the storehouse abiding; one who can know in this way is called a bodhisattva-mahāsattva. Since the Awakening of Faith holds that tathatā is perfumed, on what basis does it establish perfuming? Now, reconciling this import: the Yogācārabhūmi is for the sake of śrāvakas, so that they first understand maturation and later know non-arising, following their meditative observation. Now, the Awakening of Faith Treatise is for bodhisattvas of direct advancement: upon understanding the marks of dependent origination, they immediately integrate with non-arising, hence it makes a distinct explanation. Furthermore, according to the Laṅkāvatāra-sūtra, defiled and pure dharmas have expansion and condensation: when defilement is expanded, it forms seven consciousnesses; condensed, it is the ālaya. The pure tathāgatagarbha consciousness also has two meanings: condensed, it forms the eighth consciousness; expanded, it forms the ninth consciousness; thus there are eight and nine kinds. Various counteractive paths arise, some having cessation and some not having cessation; this can be known by analogy. Moreover, the Cheng weishi lun says that although the forms transformed by consciousness are immeasurable, the consciousnesses capable of transformation are categorically only three: First is called maturation, which is the eighth consciousness, because of its predominantly maturation nature. Second is called cogitation, which is the seventh consciousness, because it constantly scrutinizes and cogitates. Third is called perception of objects, which is the front six consciousnesses, because their perception of the marks of objects is coarse. As for saying that the six are condensed into one kind, these three are all called transforming consciousnesses. Transforming has two kinds: First is causal transformation, meaning the two causal karmic seeds—flowing-equal and maturation—within the eighth consciousness. As for the flowing-equal karmic seeds, through the wholesome, unwholesome, and indeterminate [states] in the seven consciousnesses, they are perfumed to grow. Maturation karmic seeds, through the defiled wholesome and unwholesome [states] in the six consciousnesses, are perfumed to grow. Second is fruitional transformation, meaning that by the power of the preceding two kinds of karmic seeds, the eight consciousnesses arise, manifesting various marks. With flowing-equal karmic seeds as the causal condition, the substances and marks of the eight consciousnesses arise distinctly, termed flowing-equal fruits, because the fruit resembles the cause. With maturation karmic seeds as the predominant condition, they induce the eighth consciousness, constantly continuing to repay the force of leading karma, hence establishing the name maturation. Inducing the front six consciousnesses to fulfill completing karma, these arise from maturation and are called maturation-born, not called maturation, because they have interruptions. Precisely the aforementioned maturation and maturation-born are called maturation fruits, because the fruit differs from the cause. Here, it is provisionally said that the transformative fruitional consciousness that grasps the storehouse of self-love and holds defiled seeds is called maturation; it does not mean all. As for the manas-consciousness, according to the triyāna teaching, when that consciousness arises, the four afflictions arise, but dharma-grasping does not arise. Śrāvakas who are foolish regarding the Dharma do not sever it, but merely temporarily suppress its manifest activity, because their contemplative wisdom is shallow. Śrāvakas who fall back from the bodhi mind and śrāvakas of diverted mind both sever the manas, because their contemplative wisdom is superior. Even if the latter portion of the Yogācārabhūmi says that the arising of the ālaya consciousness must correspond with two consciousnesses, this is based on its initial arising, not on its subsequent continuity. Spoken in terms of stages, for bodhisattvas of direct advancement, its non-arising is the correct principle; for those of diverted mind, its arising is the correct principle. Furthermore, for bodhisattvas who have newly diverted their mind, because they preserve afflictions, it follows along with them and is severed only at the vajra-samādhi. For those of direct advancement, the latent tendencies remain until before the vajra[-samādhi]. As for saying "reaches," this is said based on the two Āgamas. Because it initially addresses the Hīnayāna, the remaining points can be known by analogy. The mental consciousness and the five consciousnesses are either identical or different, as explained in the sūtras and treatises. The meaning of mental factors and so forth is explained separately below. This text is in the triyāna, but its principle connects with the function of the Ekayāna, because of the identity with the dharmadhātu. Furthermore, one teaching is solely one mind, because it reveals that nature-origination is endowed with all virtues, as explained in the "Chapter on Nature-Origination." Furthermore, explaining ten minds is intended to reveal immeasurability, as explained in the ninth ground. This is stated according to the distinct teaching of the Ekayāna.